《Expository Notes on the Whole Bible – Genesis》(Thomas Constable) Commentator

43 Chapter 43
Verses 1-15

Judah evidently took the lead and spoke for his brothers because Jacob had already refused Reuben (Genesis 42:37-38), Simeon was in Egypt, and Levi had previously forfeited his father's confidence (ch. 34). As Reuben had done (Genesis 42:37), Judah offered to bear responsibility in Jacob's place, but in contrast to Reuben, Judah took personal responsibility for Benjamin's safety (Genesis 43:9). From this point on, Judah becomes the leader of Jacob's sons (cf. Genesis 49:8-10; Matthew 1:2; Matthew 1:17; Luke 3:23; Luke 3:33).

Facing a crisis like his meeting with Esau (chs. 32-33), Jacob again prepared a lavish present to appease "the man," Joseph (cf. Proverbs 18:16).

"Jacob has no guarantee El Shaddai will do anything. His if I am to be bereaved, bereaved I shall be is the same construction as Esther's 'if I perish, I perish' (Esther 4:16) ..." [Note: Hamilton, The Book . . . Chapters 18-50, p. 545. See also S. B. Berg, The Book of Esther: Motifs, Themes, and Structure, pp. 123-42, for linguistic and thematic parallels between the Esther story and the Joseph story.]

Compare also Rebekah's complaint when she thought she might lose both Jacob and Esau (Genesis 27:45).

"The 'and Benjamin' [Genesis 43:15] hangs like the resigned sigh of a father trapped between the need to live and the possibility of a life made utterly empty through another loss." [Note: W. L. Humphreys, Joseph and His Family: A Literary Study, p. 45.]

Verses 16-25

A better translation of, "I had your money," (Genesis 43:23) is, "Your money had come to me."

Verses 26-34

Again the brothers fulfilled God's prophecy in Joseph's dreams by bowing before Joseph (Genesis 43:26-28; cf. Genesis 37:5-9). Benjamin was 16 years younger than Joseph, so he would have been 23 at this time (Genesis 43:29). Joseph was 39 (Genesis 41:46; Genesis 45:6).

". . . according to the prevailing custom of the East, the very fact that they had been invited to Joseph's table was in itself an encouraging circumstance. Though the Orientals are for the most part a revengeful people, yet if you eat with them, you are thenceforward sure of having their protection. Even should you have done them the greatest injury, yet you need be under no apprehension from their resentment." [Note: Bush, 2:316.]

The caste system in Egypt required that Joseph as a member of the upper class eat at a table separate from his Egyptian companions. The Hebrews sat at a third table since they were foreigners (Genesis 43:32). The Hebrews and other foreigners ate animals that the Egyptians regarded as sacred. [Note: Cf. Herodotus, Histories, 2:18, 41.] The Egyptians also followed strict rules for the ceremonial cleansing of their food before they ate it. This made the Hebrews "loathsome" to the Egyptians. [Note: See also the note on 46:34.] This segregation later allowed the Israelites to develop into a numberous nation within the borders of Egypt.

Joseph hosted a meal for his brothers who years before had callously sat down to eat while he languished in a pit. [Note: Sarna, Understanding Genesis, p. 302.] Joseph showed respect to Benjamin as his distinguished guest by giving him larger and better servings of food than his brothers received (Genesis 43:34). Special honorees frequently received double portions, but a fivefold portion was the sign of highest privilege. With this favor Joseph sought not only to honor Benjamin but also to test his other brothers' feelings toward Benjamin. He wanted to see if they would hate him as they had hated himself, his father's former favorite. Evidently they passed this test.

"Coming forth from this crucible, the formerly callous brothers emerge a bonded family, shining with integrity and love toward one another..." [Note: Waltke, Genesis, p. 557.]

"Those who would participate in God's program must be willing to take responsibility for their actions, make restitution when they are culpable, and accept their lot gratefully and without jealousy." [Note: Ross, Creation and . . ., p. 662.]
44 Chapter 44
Verses 1-5

That Joseph practiced divination is not clear from Genesis 44:5 or Genesis 44:15. He may have, but this seems inconsistent with his character as a man of faith in Yahweh. It also seems unlikely since Joseph had the gift of interpreting dreams (divine revelations) from God. If anyone needed to resort to divination it would not have been Joseph. Some interpreters, however, believe Joseph's claim was just part of his ruse. [Note: E.g., Waltke, Genesis, p. 559; and Mathews, Genesis 11:27-50:26, p. 799.] The first statement made by Joseph's servant may have been a lie (Genesis 44:5). The second statement made by Joseph did not claim to practice divination (Genesis 44:15). Joseph said that such a person as he could do it. Leon Wood believed that Joseph meant that he had information not available to ordinary people. The Hebrew verb in both Genesis 44:5; Genesis 44:15 is nahash (to whisper, mumble formulations, prophesy), not qasam, the word normally translated "to divine." [Note: Wood, The Prophets ..., pp. 32-33.] These references to divination seem intended to impress Joseph's brothers with the value of the cup that had disappeared. The Hebrew word translated "cup" here, gabia', refers to a chalice or goblet, not to a common drinking cup, a kos. The brothers inferred that Joseph used it for purposes other than simply drinking.

Verses 6-13

The brothers' promise was not only rash but foolish since the contents of their sacks had surprised them previously (Genesis 44:9). Years earlier Laban had searched through Jacob's possessions for his teraphim that remained hidden in Rachel's tent. Jacob had rashly pronounced a death sentence on the guilty person (cf. Genesis 31:23; Genesis 31:25; Genesis 31:33; Genesis 31:35). Now the Egyptians searched for Joseph's cup of divination and found it in the sack of Benjamin, Rachel's son. The brothers here also rashly pronounced a death sentence on the guilty person.

Joseph's steward did not hold the brothers to their promise but simply stated that the "guilty" person would become a slave (Genesis 44:10). Joseph had set his brothers up with a perfect excuse to abandon Benjamin and free themselves from slavery.

Tearing one's clothing was a sign of great personal distress in the ancient Near East (Genesis 44:13; cf. Genesis 37:29). Here it expressed the brothers' sincere agony at the prospect of having to turn Benjamin over to the Egyptians and return to Jacob only to break his heart. They tore their clothes in anguish, as Jacob had done when he received news of Joseph's apparent death (Genesis 37:34). The brothers did not suspect that they were the victims of fraud any more than Jacob did when his sons gave him Joseph's bloody coat. [Note: Hamilton, The Book . . . Chapters 18-50, p. 564.]

"That all the brothers suffered such distress is a telling sign of the new sense of unity they had developed. They had already been informed that the innocent will be released (Genesis 44:10). Moreover, that they all return to Egypt underscores their commitment to Benjamin. The brothers are of one accord without any grumbling or dissent. ... They were guilty [previously] but did not show remorse; now they are innocent and demonstrate deepest agony." [Note: Mathews, Genesis 11:27-50:26, p. 800.]

Verses 14-17

Judah acted as spokesman because he had promised Jacob that he would take responsibility for Benjamin's safety (Genesis 44:16; cf. Genesis 43:8-9). Judah regarded this turn of events as divine condemnation for the brothers' treatment of Joseph and Jacob years earlier. [Note: See D. Daube, Studies in Biblical Law, pp. 248-55; and Sternberg, p. 306.] Really it was divine discipline that God designed to produce repentance. Judah did not try to get rid of the privileged son this time. Instead he volunteered to share his fate at great personal sacrifice.

Joseph allowed Judah and the other brothers to depart and return home without Benjamin (Genesis 44:17). However Judah's refusal to do so demonstrated the sincerity of the brothers' repentance.

Verses 18-34

Judah explained the whole story. He did not try to hide or excuse the brothers' guilt. This is the longest speech in Genesis. Key words are "servant" (10 times), "my lord" (7 times), and "father" (13 times).

"No orator ever pronounced a more moving oration." [Note: Bush, 2:329.]

"I would give very much to be able to pray before our Lord God as well as Judah prays here before Joseph. For this is a perfect pattern of prayer, yes, of the true feeling which should be in a prayer." [Note: Martin Luther, Luther's Works, 7:368.]

Jacob had not changed in that he still doted on his youngest son. However the brothers had changed; they now loved their father and Benjamin. Note Judah's appeal to Jacob's old age and Benjamin's youth (Genesis 44:20), descriptions designed to stress each one's vulnerability and so elicit Joseph's pity. Judah manifested concern for Jacob as well as Benjamin (Genesis 44:31). Rather than hating their father for favoring Joseph and then Benjamin, the brothers were now working for his welfare. The supreme proof of Judah's repentance, and the moral high point of his career, was his willingness to trade places with Benjamin and remain in Egypt as a slave (Genesis 44:33-34; cf. John 15:13). This is the first instance of human substitution in Scripture (cf. Genesis 22:13).

"A spiritual metamorphosis for the better has certainly taken place in Judah.... He who once callously engineered the selling of Joseph to strangers out of envy and anger is now willing to become Joseph's slave so that the rest of his brothers, and especially Benjamin [whom Jacob loved more than Judah], may be freed and allowed to return to Canaan to rejoin their father." [Note: Hamilton, The Book . . . Chapters 18-50, p. 570.]

Jesus Christ, Judah's descendant, demonstrated the same attitude.

"Jacob will crown Judah with kingship [Genesis 49:10] because he demonstrates that he has become fit to rule according to God's ideal of kingship that the king serves the people, not vice versa. Judah is transformed from one who sells his brother as a slave to one who is willing to be the slave for his brother. With that offer he exemplifies Israel's ideal kingship." [Note: Waltke, Genesis, p. 567.]

God teaches His people to be loyal to one another by convicting them of previous disloyalty to get them to love one another unselfishly. Such self-sacrificing love is essential for the leaders of God's people.
45 Chapter 45
Verses 1-15

10. Joseph's reconciliation with his brothers 45:1-15

Joseph emotionally revealed his identity to his brothers. He assured them of God's sovereign control of his life and directed them to bring Jacob to Egypt. He then demonstrated his love for his brothers warmly. This is one of the most dramatic recognition scenes in all literature.

Judah so impressed Joseph with the sincerity of his repentance and the tenderness of his affection that Joseph broke down completely. He wept tears of joy uncontrollably (Genesis 45:1-2; cf. 2 Samuel 13:9). Joseph then explained his perspective on his brothers' treatment of him. He had discerned God's providential control of the events of his life. Four times he stated that God, not his brothers, was behind what had happened (Genesis 45:5; Genesis 45:7-9).

"This statement ... is the theological heart of the account of Jacob's line (see Genesis 50:19-21; Acts 7:9-10). God directs the maze of human guilt to achieve his good and set purposes (Acts 2:23; Acts 4:28). Such faith establishes the redemptive kingdom of God." [Note: Ibid., p. 563.]

"It is divine sovereignty that undergirds the optimism of Genesis. 'God sent me to preserve life,' says Joseph." [Note: Wenham, Genesis 16-50, p. 433.]

"Happy is the man whose eye is open to see the hand of God in every-day events, for to him life always possesses a wonderful and true joy and glory." [Note: Thomas, pp. 379-80.]

Part of God's purpose was to use Joseph to preserve the house of Israel through the famine (Genesis 45:7).

"In using terms like remnant and survivors, Joseph is employing words that elsewhere in the OT are freighted with theological significance. It may well be that in the deliverance of his brothers and his father Joseph perceives that far more is at stake than the mere physical survival of twelve human beings. What really survives is the plan of redemption announced first to his great grandfather." [Note: Hamilton, The Book . . . Chapters 18-50, p. 576.]

Joseph called God "Ha Elohim," the personal God, the God of their fathers (Genesis 45:8).

"The theme of divine providential care is put into words by Joseph himself (Genesis 45:7-8; Genesis 50:20), summing up the whole patriarchal story." [Note: Whybray, p. 5.]

Joseph had evidently been planning for his father's family to move down to Egypt if or when his brothers would prove that their attitude had changed (Genesis 45:10). Goshen (a Semitic rather than an Egyptian name) was the most fertile part of Egypt (cf. Genesis 45:18). It lay in the delta region northeast of the Egyptian capital, Memphis.

Joseph then embraced Benjamin and all his brothers to express his love and to confirm his forgiveness (Genesis 45:14-15). The writer highlighted the genuine reconcilation between Joseph and his brothers by recording that they talked with him (Genesis 45:15). Much earlier they could not speak to him (Genesis 37:4). After a threefold expression of Joseph's goodwill toward his siblings (weeping, explaining, and embracing), the shocked and fearful brothers gained the courage to speak. They now recognized Joseph as the one they had so cruelly abused and who was now able to crush them if he chose to do so.

Outstanding in this section is the way in which Joseph's perception of God's ways made him gracious, forgiving, and accepting rather than bitter and vindictive. He saw the loving hand of his God behind the cruelty of his brothers. He had accepted all that had come to him as the will of God, and therefore he experienced the blessing of God. Reconciliation is possible when there is forgiveness, and forgiveness is possible when there is recognition of God's sovereignty.

"Some have questioned the morality of Yosef's actions, seeing that the aged Yaakov might well have died while the test was progressing, without ever finding out that Yosef had survived. But that is not the point of the story. What it is trying to teach (among other things) is a lesson about crime and repentance. Only by recreating something of the original situation-the brothers are again in control of the life and death of a son of Rachel-can Yosef be sure that they have changed. Once the brothers pass the test, life and covenant can then continue." [Note: E. Fox, In the Beginning, p. 202.]

Though the Bible never identifies Joseph as a type of Christ, many analogies are significant. Both were special objects of their father's love. Their brethren hated them both, rejected their superior claims, and conspired to kill them. Both became a blessing to the Gentiles. Both received a bride. Joseph reconciled with his brethren and exalted them, and so will Christ.

Verses 16-28

Israel's decision to move to Egypt 45:16-28

Pharaoh's invitation was as generous as it was because Pharaoh held Joseph in high regard. This is another excellent example of hospitality: giving the best that one has to a starving and needy family. Pharaoh's invitation was an invitation, not a command. Pharaoh had no authority to command Jacob to move into Egypt. Jacob was free to accept or reject this offer. If Jacob chose to accept it, he would be free to return to Canaan whenever he chose. The fact that Jacob's family could not leave Egypt once they settled there was due to a new Pharaoh's new policies concerning the Israelites as residents of Egypt. It was not due to the action of this Pharaoh (Sesostris III).

". . . when Pharaoh restates Joseph's offer and 'twice' gives the brothers the 'good' (Genesis 45:18; Genesis 45:20) of the land of Egypt, it is hard not to see in the purpose of this narrative a conscious allusion to the 'good' (Genesis 1:31) land given to Adam in Genesis 1. The picture of Joseph is a picture of restoration-not just the restoration of the good fortune of Jacob, but, as a picture, the restoration of the blessing that was promised through the seed of Jacob. This picture is also a blueprint for the hope that lies for the people of Israel at the end of the Pentateuch. They are to go into the land and enjoy it as God's good gift (e.g., Deuteronomy 30:5)." [Note: Sailhamer, The Pentateuch . . ., p. 223.]

Joseph's admonition to his brothers not to quarrel on their journey (Genesis 45:24) is a bit unclear. Probably he meant just that: not to become involved in arguing and recriminations over the past (cf. Proverbs 29:9). Since Joseph had forgiven them, they should forgive one another (cf. Matthew 18:21-35). However the usual meaning of the Hebrew word is to fear (cf. Exodus 15:14). So part of his meaning may be that they should not be afraid of robbers as they returned to Canaan or fearful of returning to Egypt in the future. [Note: Wenham, Genesis 16-50, p. 430.]

Jacob had suffered as a victim of his sons' deception and malice. He had also suffered because of his own failure to cling to the promises that God had given to his forefathers, himself, and Joseph in his dreams. Jacob always had difficulty believing without seeing. Nevertheless when he believed that Joseph was alive and ruling over Egypt, his spirit revived and he returned to a position of trust in God. For this reason Moses called him "Israel" again in the text (Genesis 45:28). Often in Genesis a final comment by a chief actor in the drama anticipates the next scene, as here.

"Both Abraham and Jacob figuratively receive their sons back from the dead. Both sons prefigure the death and resurrection of Christ, but Joseph even more so. Both are not only alive but rulers over all (cf. Acts 2:32-34; Philippians 2:6-11). Jacob's response on hearing the incredibly good news prefigures the response of the disciples when the women tell them that Christ is alive, having been raised from the dead. They too greet the news at first with stunned disbelief and finally with unspeakable joy when it is proved with many infallible proofs (cf. Luke 24:9-49; John 21:1-9; John 21:24-25; Acts 1:3). Their faith, like Jacob's, revives them, reorients their lives, and makes them pilgrims venturing from land plagued by famine to the best land imaginable." [Note: Waltke, Genesis, p. 578.]

Verses 16-30

11. Israel's move to Egypt 45:16-46:30

Joseph's brothers returned to Jacob with news of Joseph's survival and prosperity. Israel (Jacob) then moved to Egypt in response to Joseph's invitation and God's encouragement. The survival of Jacob's family in Egypt through the famine recalls the survival of Noah's family in the ark through the Flood.

46 Chapter 46
Verses 1-7

God's encouragement to move 46:1-7

The structure of chapters 46 and 47 is also chiastic. [Note: Wenham, Genesis 16-50, p. 439.]

A God appears to Jacob (Genesis 46:1-4)

B Jacob journeys to Egypt (Genesis 46:5-27)

C Joseph meets Jacob (Genesis 46:28-34)

D Joseph's brothers meet Pharaoh (Genesis 47:1-6)

C' Jacob meets Pharaoh (Genesis 47:7-10)

B' Joseph cares for his family and Egypt (Genesis 47:11-26)

A' Jacob prepares to die (Genesis 47:27-31)

Beersheba lay on the southern border of Canaan (Genesis 46:1). Jacob and his caravan stopped there to offer sacrifices to Yahweh. Earlier Abraham had planted a tamarisk tree there and called on the name of the Lord (Genesis 21:33). Isaac had also built an altar there and called on the Lord after God had appeared to him (Genesis 26:24-25). It was perhaps at this altar that Jacob now presented his sacrifices. Jacob must have had mixed feelings as he looked forward to seeing Joseph again. At the same time he realized he was leaving the land promised to his family by God. This move was as momentous for Jacob as Abram's journey from Ur (Genesis 12:1-3), Jacob's flight to Paddan-aram (Genesis 28:1-22), or his return to Canaan (Genesis 31:3-54), all of which God encouraged with visions.

"In addressing God as God of his father he was acknowledging the family calling, and implicitly seeking leave to move out of Canaan. His attitude was very different from that of Abram in Genesis 12:10 ff." [Note: Kidner, p. 208. Cf. Genesis 26:24; 28:13-15; 32:9.]

Jacob was probably aware of the prophecy that Abraham's descendants would experience slavery in a foreign land for 400 years (Genesis 15:13). Consequently he must have found it even more difficult to cross into Egypt (Genesis 46:2-4). God revealed Himself to Jacob (the sixth time) here to assure Jacob that this move was in harmony with His will for Jacob and his family. This is one of four "do not be afraid" consolations that God gave in Genesis (Genesis 46:3; cf. Genesis 15:1; Genesis 21:17; Genesis 26:24).

God promised to make Jacob's family a great nation in Egypt (cf. Genesis 12:2; Genesis 15:13-14; Genesis 17:6; Genesis 17:20; Genesis 18:18; Genesis 21:13-18). Because of the Egyptians' disdain for Hebrew shepherds Jacob's family was not in danger of suffering amalgamation into Egyptian life as they had been in danger of being absorbed into Canaanite life. The Israelites' removal to Egypt was also a divine discipline. Jacob's sons had failed to stay separate from the Canaanites so God temporarily removed them from the land He had promised them. Note the parallels with Esau's migration to Seir (cf. Genesis 36:2-8 and Genesis 46:8 to Genesis 47:27).

God promised to go with Jacob into Egypt (Genesis 46:4). Egypt was the womb God used to form His nation. [Note: Waltke, Genesis, p. 574.] Though Jacob was leaving God's land he was not leaving God behind. God further promised to bring Jacob back into the land. He did this by bringing his descendants back 400 years later and by bringing Jacob personally back for burial in the land (Genesis 50:1-21). Moreover God promised that Jacob would not die until he had seen Joseph, implying that Joseph would be present when Jacob died (Genesis 49:29-33). "Joseph will close your eyes" (Genesis 46:4) refers to a custom that Jews still practice. The eldest son or closest relative would gently close the eyes of the deceased. [Note: Sarna, Understanding Genesis, p. 313.]

"Jacob's decidedly dysfunctional family is on the verge of coming together again in genuine community." [Note: Hamilton, The Book . . . Chapters 18-50, p. 593.]

Verses 8-27

Israel's household's move to Egypt 46:8-27

This section contains a list of the individuals in Jacob's family about the time he moved to Egypt. As in chapter 31, when he left Paddan-aram, this move was also difficult for Jacob. Moses recorded a total of 70 persons (Genesis 46:27; cf. Exodus 1:5). The 66 referred to in Genesis 46:26 excluded Jacob, Joseph, Ephraim, and Manasseh, or perhaps Er and Onan (Genesis 46:12) and Ephraim and Manasseh. Stephen said there were 75, but he must have added Joseph's three grandsons and two great-grandsons (Acts 7:14). These five were born later, as were some or all of Benjamin's 10 sons (Genesis 46:21), in all probability.

". . . according to a view which we frequently meet with in the Old Testament, though strange to our modes of thought, [they] came into Egypt in lumbus patrum [i.e., in the loins of their father]." [Note: Keil and Delitzsch, 1:371.]

"It [Genesis 46:8] means: shortly after the children of Israel had come to Egypt there were to be found those seventy fathers from whom were derived the seventy clans that were the prevailing clans throughout Israel's early history." [Note: Leupold, 2:1115.]

This was the humble beginning of the great nation of Israel.

"It can hardly go without notice that the number of nations in Genesis 10 is also 'seventy.' Just as the 'seventy nations' represent all the descendants of Adam, so now the 'seventy sons' represent all the descendants of Abraham, Isaac, and Jacob-the children of Israel. Here in narrative form is a demonstration of the theme in Deuteronomy 32:8 that God apportioned the boundaries of the nations (Genesis 10) according to the number of the children of Israel. Thus the writer has gone to great lengths to portray the new nation of Israel as a new humanity and Abraham as a second Adam. The blessing that is to come through Abraham and his seed is a restoration of the original blessing of Adam, a blessing which was lost in the Fall." [Note: Sailhamer, The Pentateuch . . ., p. 225.]

Verses 28-30